Introduction
The role of women in ministry has long been a controversial issue. There are the extremists on both sides: traditional attitudes find no place for the ministerial duties of women; liberal attitudes tend to forsake the laws of family life and order in the church in fulfilling their place.
How can we reconcile these thoughts and merge these seemingly opposing views? Only through a thorough understanding of the Scripture can we hope to find our answer. We will look at the Scripture in an exegetical fashion and let the Word of God speak for itself.
Our main topics will include: the role of women in the Old and New Testaments; the expression of God through man and woman; and the biblical requirements for the ministry.
Please be open to what God would say to you as you read.
Reverend Jean Halvorson
Majesty Tabernacle, Pastor
Evangelist Missionary Fellowship
The question of women in ministry has evolved because of the misinterpretation of certain key scriptures regarding this issue. We will take these main scriptural texts and examine them in the light of their individual backgrounds and subjects, this being the pattern of hermeneutics, the study of interpretation of Scripture. What, then, does the Scripture say about a woman’s involvement in His divine plan?
In the Old Testament we have the record of many women who were used of God. Deborah was a judge, and though she had a husband (Judges 4: 4), she was a leader of the people. Miriam, the sister of Moses was a prophetess; one who shared God’s message with others. Rahab was a harlot and certainly not a candidate for being involved in God’s plan, yet she hid the spies in her house and subsequently became an ancestress of Christ. The story of Esther is rich with the ability of God to use a woman’s determination and faith in God to bring a deliverance for her people. Consequently, the Jewish Feast of Purim is commemorated in that remembrance. Along with other women, named and unnamed, the Christian women of our day have a rich legacy in these godly women of old.
In the New Testament we have much written about the involvement of women, both in the ministries of Christ and Paul. Prior to the dedication of the baby Jesus, however, we see another woman prophetess named Anna (Luke 2: 36-38). She certainly must have had understanding of the Old Testament record of the coming Messiah, for she was waiting for Him. One of the first recorded sessions Christ has with a woman is when He is talking to the woman of Samaria in John 4. She is a harlot and has had many husbands, yet after her submission to the reality of Christ, she becomes the first recorded woman evangelist; the first person to share the message of Christ to an entire town. What a liberator Jesus was.
Mary and Martha were the hostesses of Jesus many times as He would come over to their house. Martha would be doing the usual “womanly” tasks, while Mary was sitting at Jesus’ feet and learning of Him. Christ rebuked Martha, however, because she was too involved in domestic things, instead of putting Christ first. This is not saying, however, that a woman should discontinue family roles or anything of the sort. It is merely reminding us that, on a higher plain of life, our involvement with Christ supersedes everything. In the presence of Christ there is no male or female (Galatians 3: 28).
The message of the resurrection was entrusted first to women. Mary Magdalene told the message to the disciples. This is a partial fulfillment of Psalm 68:11; “The Lord gave happy tidings; they are published by the female messengers, a numerous host.” (1) Could it be, that Christ initiated women messengers and gave equality to women in matters of spiritual life? Certainly, if Christ gave this most important message to a woman, could He not also give other spiritual responsibilities as well? Remembering the narrative of Luke 8: 1-3, it seems clear that Christ did employ women in His ministry and felt that they could work with Him.
The apostle Paul, in his epistles, speaks highly of the women who worked with him. In Romans 16: 1 he speaks of Phoebe, and though in the King James Version it says she was a servant, the Greek text says “deacon” (diakonos). Elsewhere in the New Testament where this word “deacon” is used, particularly in the epistles, the word is translated “minister”, and this is where it is referring to men. If Paul would have wanted to say Phoebe was a servant, he would have used the Greek word “doulos”. It is true that in secular usage the word “diakonos” referred to the one who would wait on tables (ministry of deacons in Acts 6: 2-3), but in the context of the New Testament it usually has reference to a particular church office (1 Timothy 3: 10-11). (2)
Paul continues this passage in Romans 16 with the mention of many women fellow servants. He mentions Priscilla and Aquila in verse 3, and if you will notice that Priscilla is mentioned first, you will see that she probably was the more prominent one, and possibly the minister, as they did have a church in their home. Paul mentions Mary (verses 6, 7) and Junias, a feminine name. In verse 12 he speaks of Tryphaena, Tryphosa and Persis, all female workers.
Who was the first convert in Europe? Lydia, a business woman, who became very active and had a church in her home. Is it not quite significant that this first convert would be an industrious woman, one who had influence and one who could use her talents and abilities to share the gospel message with her peers, as well as others.
Women, therefore, were able to visit the sick, give money to the church, supply needs of people, preach, instruct, etc. They were able to travel with both Christ and Paul, all notably under the willingness of their husbands, for some were married.
In our day we entrust women to take care of the Sunday School programs (by no means an inferior task), sing solos or direct choirs (which is in itself a ministry, as it was in the days of the temple and tabernacle of old), and other duties, without the slightest idea that they are deemed capable by New Testament record of sharing in the ministry. Singing is a form of preaching, for it is vocal presentation of a message. Teaching Sunday School is instructing minds in the way of the Lord.
“The mainstream churches of Christendom, as they inch along towards a worthier recognition of the ministry of women, have some way to go yet before they come abreast of Paul.” (3)
After the end of the New Testament era, many women were active in the work of the church, as is noted in the history of the church. In Foxes Book of Martyrs many women have met their deaths through cruel and inhuman manner. If a woman can die for her Lord, which is the highest and loftiest place in the kingdom of God, can they not also live for Christ and serve Him in any available manner?
Down through our century we have been blessed with some women ministers, two of the more notable being: Kathryn Kuhlman and Aimee Semple McPherson. Kathryn documents in her book I Believe in Miracles, that if she would have chosen a career it would have been law or medicine, but God called her to the ministry. Aimee Semple McPherson relates this: “A woman preacher was a novelty. At the time when I began my ministry, women were well in the background of life in Canada and the U.S. Women in business life and before the public eye were the exception to the rule. Men eagerly monopolized activities outside the home. Still, they reasoned, ‘If the Lord chooses a woman to attract those to Himself who otherwise might not come, who among us should question the wisdom of God? We get saved just the same way, whether the preacher is a man or a woman’.” (4)
So, where does all this data find us today? We must look at the New Testament pattern for ministry to find out whether or not our understanding is correct. All of our theology should be willing to be scrutinized by the Scripture.
In Acts 1: 13-14 we find the story of Pentecost, and the infilling and outpouring of the Holy Spirit for the purpose of witnessing (1: 8). We have here expectant persons who are waiting for the fulfillment of Joel’s record. Women were in the upper room, as well as men, and it would seem clear that God’s intention was to infuse them with power that they could be part of God’s plan.
In 1 Peter 4: 11 (KJV) it says, “If any man speak, let him speak as an oracle of God. . .” The actual Greek rendering is “If any speak, let speak as an oracle of God.” The word “man” here is “anthropos” and refers to any member of the human race. If the writer would have wanted to stress maleness, he would have used the word “aner”. (5)
In this regard, it is evident that the proclaimer of the message of Christ can be a male, female, free man or slave person, for again, referring to Joel 2: 28-29, it says that the Spirit will come on “. . .male and female servants, slaves. . .” There are no barriers in Christ. God can use anyone to proclaim His message.
Okay, women can witness and be empowered by the Spirit, but can they scripturally hold the office of a pastor or any high office in the church?
In reflecting over our liturgical churches, we can see that part of the reason why women are excluded from positions of this sort is because of the sexual roles. The monks of the dark ages could not combine ministry and women, and so they separated themselves from any temptation. History documents, however, that much homosexuality was rampant in the monasteries. The same men who could not control their sexual appetites towards women, could not control them towards men either. Why should it make a difference if there is a man or woman behind the sacred desk? It is not the gender that God chooses, but the individual.
The liturgical church will say that women were not priests in the Old Testament and hence, they are forbidden as priests in our day. There are many discrepancies in this theology: 1) Gentiles as well as non-Levites were excluded from the priestly office, yet they hold office today; 2) the New Testament says we are all a royal priesthood. They will also say that the scriptural understanding of God is male and not female because Christ was a man and God is our Father. Man and woman were created in the image of God, hence God is both male and female. There is much imagery in the Scripture to bear this out.
Israel is seen as a son and as a wife; the Church as a bride. Now obviously this imagery is not saying that Israel is both a man and a woman, for that would be absurd. God allows the “son” relationship to denote a family relationship and heirship. He allows the “wife” relationship to denote the intimate relationship God wants to have with His people. We know that the Church is the Bride of Christ, and that men are part of the Church universal. We also know that women are “sons” of God in matters of heirship. Paul Jewett says in his book, The Ordination of Women, “Israel cannot literally be related to God both as wife and son. But if one admits as such, if one acknowledges that these terms describe the intimately personal and unique relationship of Israel to God under the figures of a wife and of a son because both can serve to illumine a truth which neither, taken by itself, is adequate to accomplish, then one should be prepared to admit the same possibility of God.” (6)
The Scripture does talk about God as a Father, and that is predominate because we need an authority figure. The Bible also talks about God as a mother (Deuteronomy 32:18; Numbers 11: 12; Isaiah 66: 11-13). Where does a woman’s emotions and perspective come from, if not from God Himself? Is not God tender, a nurturer (El Shaddai = all sufficient one), comforter and One who takes care of our every waking moment (Psalm 139: 1-5)?
We have to keep in mind that women were not adequately educated in the biblical days, and that is part of the reason why they could not fulfill this responsibility. It is also argued that Christ had no female disciples; that they were not part of the twelve. Well, neither was the apostle Paul part of the original twelve and yet, we can not deny his right to the apostleship. We have seen, however, that Christ did have women disciples with Him. They would not have followed Him unless they were, in fact, disciples.
Let us go on to 1 Timothy 3: 1 for our consideration. In the KJV the Scripture says, “If a man desires office of a bishop. . .” The Greek word translated “man” is a generic term, an indefinite pronoun “’tis”, meaning “any person”. In other words, “if any person desires the office of a bishop, overseer,” etc., it is warranted in Scripture. Further down in the text in the KJV it says “. . .even so wives must be grave. . .” The actual original text says “ the woman likewise, must be grave. . .” Paul here is not against women deacons or bishops, he is merely laying down the qualifications for leadership for both men and women.
Next we will look at Paul’s letter to the Corinthian church, most specifically the 11th and 14th chapters, both of which allude to women in ministry.
In 1 Corinthians 11 the text is referring to propriety in worship. It assumes the involvement of women in worship: praying and prophesying (verse 5). It is addressing the issue of women in worship without veils because a woman without a veil was a prostitute. Also, verse 3 is not saying that any man is the head of any woman, but rather that the authority of the woman is her husband, and that both husband and wife are co-dependent upon each other. “He does not here condemn the act, but the breach of custom which would bring reproach.” (7)
G. Campbell Morgan comments: “The implications is that the woman has a right to pray and a right to prophesy. Paul recognized the right of women to pray and prophesy, but certain habits on the part of those who do it must be corrected. If a woman has received the gift and heard the call, she has a perfect right to pray, preach or prophesy. I do not think it is often so, but I know there have been glorious illustrations of that and still are.” (8)
In 1 Corinthians 14 the chapter is referring to proper order in the gifts of public prophesy and tongues. Dr. Robertson says: “It seems clear that we need to be patient with each other as we try to understand Paul’s real meaning here.”(9) Paul is talking about the order of prophesies in the congregational service. The word “silent” in verse 34 is meaning for one to be quiet and listen to the speaker. Most women of that day were not educated and would yell to their husbands across the room, for they were seated on different sides of the room. It is also agreed that “laleo” (speak) could refer to gossip; those who talked but didn’t listen. This section is not arbitrarily against women speaking publically, but is referring, again, to the order of worship when someone else is speaking.
In keeping with the order of the service, Paul says in 2 Timothy 2: 23 that the workman is to avoid uninstructed and uneducated arguments, that things be done decently and in order (1 Corinthians 14: 40). Missionaries from Eastern countries inform us that the poor, illiterate women were not able to comprehend messages; they would frequently interrupt the services to ask foolish and irrelevant questions.
Another Scripture referring to instruction in worship is 1 Timothy 2. It is talking about authority in worship, that we should pray for those in authority over us (verses 1-3) and then proceeds to rebuke both men and women about various concerns: men for their anger and disputing (verse 8) and women for the kind of clothing they were obviously wearing (verses 9-11). It is talking about listening and learning and being attentive. It goes on to talk about women not “usurping” authority over a man. The Greek word “man” can be either translated as man or husband, depending on the subject matter. Paul would not allow women in public prophesy in 1 Corinthians and refuse it here. There must have been a specific situation which warranted Paul’s discourse. Is it saying, “I do not allow a woman to teach or exercise authority over her husband”? That is a possible rendering as we do adhere to the scriptural pattern for the family, the husband being the authority. Catherine and Richard Kroeger (Women at the Crossroads, p. 78-79) build a case that this passage is referring to women who are involving someone in sexual liaisons rather than usurping authority. They have done extensive research on the word “authentein” (translated “usurp authority”) and find that it seems related to the immorality in the church, as this term has vulgar connotations in extra-biblical material. (10)
At any rate, the term must relate somehow to these particular women who went against the order of the day and taught anything they wanted. This application should be for any one who so takes the sacred desk and teaches contrary to the revealed will of God. The most important thing to keep in mind is that our supreme authority is God; He is the One with whom we have to do. Men and women both need to submit to the authority of each other, and together we submit to God. We cannot take one verse and build a theology against women preachers, for in so doing we will delete the other passages with which we have referred.
Can a woman, then, preach, pray, prophesy in the church? Yes. Can a woman fulfill the office of the pastor or some other high office in the local assembly? Yes. Does her ministry have to demean men or build up an extreme women’s theology? No.
We have seen that many women in the Bible were married and held office in spiritual matters. Is it not through the post-Christian era, as we know it, that negative attitudes have arisen towards women pastors, ministers, etc.?
If a woman is qualified to teach or preach, if she has the support of her family (if married), if she knows her respective place in the structure of society and family and submits to the leadership over her, which we all are admonished to do, then where do the biases stem from which banish her from God’s call?
Dare we say it is derived from a culturalistic viewpoint and a feeling that they will “take over”?
“But a woman’s place is in the home”, they say. Well, is not the man’s place there too? Should not the husband be involved in the rearing of the children, for they are his progeny as well.
Let us discard old philosophies and see where Christ has redeemed us all from sin, vain philosophies and deceit.
CONCLUSION
What can we say then? Shall we dismiss the probability of women in ministry because we have a difficult time relating to them? Shall we dismiss it because we cannot submit to a woman? In reality, are we submitting to men or to God anyway? We submit to the office they hold, not to their particular gender.
We need the help of God to understand the individual situations that are specified in the Scripture. We need not build up a wall around our theology simply because we refuse to accept something. We all, at one time or another, thought that we were above God’s saving grace; that we knew what was best for us. We had to finally admit, however, that we do not possess ultimate truth, and that we are by nature a rebellious creature.
Are we not also being somewhat rebellious by refusing to listen to the ministry of women when Christ has put us on an equal basis in His kingdom? We are not trying to usurp, but to work together.
This paper does not reflect the current trend in extreme Women’s Liberation philosophy, nor would we agree to change the biblical understanding of God to suit our personal prejudices. We must open our eyes and see what the Scriptures really say, and then examine them for what they say to us.
In the words of Jimmy Swaggert may I close: “Women were used of God in Old Testament days as prophetesses. The law made provision for women to make sacrifices, attend feasts, and make vows (Deuteronomy 12: 11-18). God has used a rod, an ass, a ram’s horn, ox goad, nail, barley cake, pitches, jawbone. . .and many other weak things to confound the mighty (1 Corinthians 1: 18-21). Is it not possible then that he can use a woman?” (11)
The ordination of a man or woman is not something that is designed by man, but by God. God is the one who gives gifts and abilities, and the One who gives the call. Organizations and earthly men and women are merely allowed to recognize the call that is set in order by God, Himself, either to the pastorate or otherwise.
Those women, therefore, who desire to share the office of Christian ministry with men must be prepared to pay the high price that will be exacted of them. . .Some women, however, have despaired. . . It is hoped that the majority will not do so, for Christian men will never be relieved of their prejudices save as Christian women compel them to be by continuing to press for their privileges as children of God. (12)
In the words of Frances Havergal: “Take my voice and let me sing, Always, only for my King. Take my lips, and let them be, Filled with messages from Thee.” May women who have been called by God to this most sacred task carry on for Christ to win others for Him.
FOOTNOTES
(1) Kenneth Hagin, The Woman Question (Greensburg, PA: Manna Christian Outreach) 1975, p. 62.
(2) E. Margaret Howe, Women and Church Leadership (Grand Rapids, Mich: Zondervan), 1982, p. 31.
(3) F. F. Bruce, Paul, Apostle of the Heart Set Free (Grand Rapids, Mich: Eerdmans), 1977, p. 457.
(4) Aimee Semple McPherson, Life Story of Aimee Semple McPherson (Los Angeles, CA: Foursquare Publications), 1979. p. 82.
(5) Florence Bulle, God Wants You Rich/And Other Enticing Doctrines (Mpls, MN: Bethany House) 1983. p. 81.
(6) Paul K. Jewett, The Ordination of Women (Grand Rapids, Mich: Eerdmans 1980, p. 38.
(7) A. T. Robertson, Word Pictures in the New Testament – Volume IV – Epistles of Paul (Nashville, TN: Broadman) 1931, p. 160.
(8) G. Campbell Morgan, The Corinthian Letters of Paul (Old Tappan, N.J. Fleming H. Revell Co.), p. 136.
(9) Robertson, p. 185.
(10) Karl Torjesen Malcolm, Women at the Crossroads (Downers Grove, Ill.: Inter Varsity Press) 1982. pp. 78-79.
(11) Jimmy Swaggert, The Evangelist (Baton Rouge, LA: Jimmy Swaggert Evangelistic Association), p. 8.
(12) Jewett, p. 110.
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